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Plato, Republic, Book 1, section 327b (search)
had said our prayers and seen the spectacle we were starting for town when Polemarchus, the son of Cephalus, caught sight of us from a distance as we were hastening homeward“Headed homeward” is more exact and perhaps better. and ordered his boyA Greek gentleman would always be so attended. Cf. Charmides 155 A, Meno 82 B, Protagoras 310 C, Demosthenes xlvii. 36. run and bid us to waitThe “bounder” in Theophrastus, Char. xi. (xvii.), if he sees persons in a hurry will ask them to wait. for him, and the boy caught holdCharmides 153 B, Parmenides 126 A, 449 B. of my himation from behind and said, “Polemarchus wants you to
Plato, Republic, Book 1, section 352e (search)
physical and moral (cf. 445 B and Cratylus 399 D) and on the ambiguity of EU)= PRA/TTEIN, “fare well” and “do well.” The Aristotelian commentator, Alexander, animadverts on the fallacy. For E)/RGON cf. further Epictet.Dis. i. 4. 11, Max. Tyr.Dis. ii. 4, Musonius apud Stobaeus 117. 8, Thompson on Meno 90 E, Plato, Laws 896 D, Phaedrus 246 B. or function?” “I would.” “Would you be willing to define the work of a horse or of anything else to be that which one can do only with it or best with it?” “I don't understand,” he replied. “Well, take it this way: is there anything else with which you can see except the
Plato, Republic, Book 1, section 354c (search)
the discussionHirzel, Der Dialog, i. p. 4, n. 1, argues that DIALO/GOU here means “inquiry” (Erorterung), not the dialogue with Thrasymachus. is that I know nothing.For the profession of ignorance at the close of a Socratic dialogue Cf. Charmides 175 A-B, Lysis 222 D-E, Protagoras 361 A-B, Xenophon Memorabilia iv. 2. 39. Cf. also Introduction p. x. For if I don't know what the just is,Knowledge of the essence or definition must precede discussion of qualities and relations. Cf Meno 71 B, 86 D-E, Laches 190 B, Gorgias 448 E. I shall hardly know whether it is a virtue or not, and whether its possessor is or is not happy.”
Plato, Republic, Book 3, section 386d (search)
dream and ghost theories of the origin of the belief in the soul. and this: Sole to have wisdom and wit, but the others are shadowy phantoms, Hom. Il. 23.103Said of the prophet Teiresias. The preceding line is, “Unto him even in death was it granted by Persephoneia.” The line is quoted also in Meno 100 A. and: Forth from his limbs unwilling his spirit flitted to Hades, Wailing its doom and its lustihood lost and the May of its manhood, Hom. Il. 16.856Said of the death of Patroclus, and Hector, Hom. Il. 22.382; imitated in the last line of the Aeneid“Vitaque cum gemi<
Plato, Republic, Book 3, section 413a (search)
he truth and a good to possess truth? And don't you think that to opine the things that are is to possess the truth?” “Why, yes,” said he, “you are right, and I agree that men are unwillingly deprived of true opinions.Cf. on 382 A and Sophist. 228 C, Marcus Aurelius vii. 63.” “And doesn't this happen to them by theft, by the spells of sorcery or by force?” “I don't understand now either,” he said. “I must be talking in high tragic style,The preceding metaphors are in the high-flown, obscure style of tragedy. Cf. Thompson on Meno 76 E, Cratylus 418 D, Aristophanes Frogs, passim, Wilamowitz, Platon, ii. p.
Plato, Republic, Book 3, section 416b (search)
“Must we not then guard by every means in our power against our helpers treating the citizens in any such way and, because they are the stronger, converting themselves from benign assistants into savage masters?” “We must,” he said. “And would they not have been provided with the chief safeguard if their education has really been a good one?” “But it surely has,” he said. “That,” said I, “dear Glaucon, we may not properly affirm,This is not so much a reservation in reference to the higher education as a characteristic refusal of Plato to dogmatize. Cf. Meno 86 B and my paper “Recent Platonism in England,” A.J.P. vol. ix. pp. 7-8. but what we wer
Plato, Republic, Book 3, section 416e (search)
they must receive as an agreedCf. 551 B, Meno 91 B, Thucydides i. 108, G.M.T. 837. stipendThey are worthy of their hire. Cf. on 347 A. It is a strange misapprehension to speak of Plato as careless of the welfare of the masses. His aristocracy is one of social service, not of selfish enjoyment of wealth and power. from the other citizens as the wages of their guardianship, so measured that there shall be neither superfluity at the end of the year nor any lack.This is precisely Aristophanes' distinction between beggary and honorable poverty, Plutus 552-553. And resorting to a common messAs at Sparta. Cf. 458 C, Newman, Introduction to Aristotle's Politics, p. 334. like soldiers on campaign they
Plato, Republic, Book 4, section 432a (search)
of style that grows more frequent in the Laws and was imitated by Cicero, so placed as to break the monotony of the accusative terminations. the unison in the same chant of the strongest, the weakest and the intermediate, whether in wisdom or, if you please,For the comparison the kind of superiority is indifferent. See Thompson on Meno 71 E and compare the enumeration of claims to power in the Laws,A)CIW/MATA . . . TOU= A)RXEI=N, Laws 690 A ff. and 434 B. in strength, or for that matter in numbers, wealth, or any similar criterion. So that we should be quite right in affirming this unanimityThe final statement of the definition, which, however, has little si
Plato, Republic, Book 4, section 432b (search)
38. would give the city still another virtue? For it is obvious that the remainder is justice.” “Obvious.” “Now then,NU=N DH/: i.e.NU=N H)/DH. Glaucon, is the time for us like huntsmenCf. Soph. 235 B, Euthydemus 290 B-C, Phaedo 66 C, Laws 654 E, Parmenides 128 C, Lysis 218 C, Thompson on Meno 96 E, Huxley, Hume , p. 139 “There cannot be two passions more nearly resembling each other than hunting and philosophy.” Cf. also Hardy's “He never could beat the covert of conversation without starting the game.” The elaboration of the image here is partly to mark the importance of D
Plato, Republic, Book 4, section 438e (search)
just the thingAU)TOU= OU(=PER E)PISTH/MH E)STI/N is here a mere periphrasis for MAQH/MATOS, AU)TOU= expressing the idea abstract, mere, absolute, or per se, but O(/PER or H(/PER E)STI/N is often a synonym of AU)TO/S or AU)TH/ in the sense of abstract, absolute, or ideal. Cf. Thompson on Meno 71 B, Sophist 255 DTOU=TO O(/PER E)STI\N EI)=NAI. of which science is but of some particular kind of thing, namely, of health and disease, the resultDH/ marks the application of this digression on relativity, for DI=YOS is itself a relative term and is what it is in relation to something else, namely drink. was
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